Aaptpariksha

Here's a comprehensive summary of the Jain text "Aptapariksha" by Vidyānanda Swāmī, as presented in the provided pages:

Title: Aptapariksha (आप्तपरीक्षा) - Examination of the Authoritative/Perfect Being

Author: Vidyānanda Swāmī (विद्यानन्द स्वामिन्)

Editor/Publisher: Lalaram Digambar Jain (लालाराम दिगम्बरीय जैन)

Overview and Origin of the Text:

The introduction explains that the Aptapariksha is a stotra (hymn of praise) originally composed by the renowned Naiyāyika (logician) Pātrasheshara (पात्रकेशरी). Pātrasheshara was initially a follower of the Vedic tradition. One day, while traveling, he overheard a Jain scholar reciting the Āpta Mīmānsā (also known as Devāgama Stotra) by Samantabhadra Swāmī, which is a commentary on the Tattvārthasūtra.

Two verses of this hymn, which critically examined Vedic doctrines, particularly the concept of an "āpta" (a trustworthy or perfect being), deeply impressed Pātrasheshara. He became curious and asked the Jain scholar about commentaries on the text. He was shown Ashtashati (अष्टशती), a commentary by Bhaṭṭākalanka Deva. After reading Ashtashati, Pātrasheshara felt a strong inclination to embrace Jainism. However, he still had some doubts regarding the logical proofs for inferring the existence of a perfect being.

He contemplated these doubts at night, and the celestial beings of the Jain tradition appeared to him in a dream. They informed him that he would find the answer to his doubt about inference on the canopy of the idol of Pārśvanātha in the Jain temple the next morning. Upon visiting the temple, he saw a verse that resolved his doubts:

"अन्यथानुपपन्नत्वं यत्र किं तत्र पञ्चभिः । नान्यथानुपपन्नत्वं यत्र किं तत्र पञ्चभिः ॥१॥"

This verse, which likely relates to the principle of avyāpti (non-pervasion) and atiprāpti (unwarranted inclusion) in logical proofs, removed all his doubts. He then wholeheartedly accepted Jainism, performed worship, and became a devout follower.

Later, Vidyānanda Swāmī, a prominent Jain scholar and a "great elephant" in the ocean of Jain logic, composed this Aptapariksha stotra. He also wrote extensive commentaries on other Jain texts, including an 8,000-verse commentary called Ashtasahasri on Āpta Mīmānsā and a 16,000-verse commentary called Shlokavārtikālankara on Tattvārthasūtra. Recognizing the difficulty of the Aptapariksha itself, Vidyānanda Swāmī also composed a 3,000-verse commentary on it, which is recommended for logicians.

This particular edition, published by Lalaram Digambar Jain in 1904, is a reprint of the original text of Aptapariksha. The editor notes that due to a lack of complete resources for its revision, there may be inaccuracies, and readers are encouraged to use the commentary to correct them.

Content and Arguments of the Aptapariksha (as presented in the stanzas):

The Aptapariksha primarily engages in a philosophical debate, likely criticizing the concept of a creator God as understood in some other Indian philosophical systems, and asserting the Jain understanding of a perfect being (Arhant) and the path to liberation. The stanzas present arguments against the possibility of an omnipotent, omniscient, and creating God as commonly conceived by some traditions, and in defense of the Jain principles.

Key themes and arguments explored in the stanzas include:

• The nature of the "āpta" (trustworthy/perfect being): The text begins by praising the Jinachandra (likely an epithet for a Tirthankara) and then states that the praise of the qualities of a perfect being is sung at the beginning of scriptures for the purpose of distinguishing them from others. (Stanzas 1-4)
• The role of an "āpta" as a guide: The teachings of a great soul (āpta) are established through their instructions. The text addresses those who argue against the perfect being's ability to destroy karmic mountains, suggesting a reversal of these claims. (Stanzas 5-6)
• The relationship between knowledge and action: It questions how a being who knows all things can also be the destroyer of karma. If a being is detached from karma, how can they act? The text seems to challenge the notion of an omnipotent God who acts without desire or effort, comparing it to the capabilities of a Jinēśvara (Lord of Jinas). (Stanzas 7-14)
• Critique of a physical body and karmic attributes: Arguments are presented against the necessity of a physical body for a perfect being, especially if they are free from karma. The text questions the idea of a God creating bodies for others if they can create their own without the need for another body. (Stanzas 15-21)
• The problem of infinite regress (anavasthā): The text explores the logical problem of infinite regress in relation to the creation of bodies or states of being, arguing that if God creates their own body from a prior body, it leads to an infinite chain. (Stanzas 22-23)
• The nature of God's knowledge: It debates whether God's knowledge is all-pervading and eternal. If God's knowledge is limited or intermittent, it questions how they can be omniscient. The text also addresses the issue of self-awareness of knowledge. (Stanzas 27-41)
• The concept of "yuta-siddhi" ( concomitance/inseparability): A significant portion of the text appears to deconstruct the logical concept of "yuta-siddhi," which might be used in other philosophies to establish God's attributes or actions. It examines how attributes or qualities can be inseparable from a substance or substance from its qualities, particularly in the context of omnipresent substances. (Stanzas 42-63)
• The nature of the soul and consciousness: The text discusses whether the soul (ātman) is inherently knowing or not, and how its knowledge is related to its existence. It delves into the idea of samavāya (inherence) as a means of understanding these relationships. (Stanzas 64-73)
• The role of the Jinēśvara: The text strongly advocates for the Jinēśvara (the perfect being in Jainism) as the true guide and teacher of the path to liberation. It describes the Arhant as one who has destroyed all afflictions and karmic bonds, is embodied, possesses perfect knowledge, and is the remover of karmic mountains. (Stanzas 75-81, 85-90, 109-112)
• Refutation of other philosophical systems: The text implicitly or explicitly refutes the concepts of other philosophical systems, such as the Buddha's teachings and the ideas of Kapila (from Sāṅkhya), suggesting that their claims to universal knowledge or ultimate truth are flawed from a Jain perspective. (Stanzas 84-85, 97-108)
• Jain principles of liberation: The text reiterates the Jain path to liberation, which involves right faith, right knowledge, and right conduct (samyagdarśana, samyagjñāna, samyakcāritra). It emphasizes the role of samvara (restraint of karmas) and nirjarā (shedding of karmas) achieved through penance and spiritual practices. (Stanzas 111, 115-116, 118)

Overall Purpose:

The Aptapariksha serves as a rigorous logical examination and defense of the Jain concept of an "āpta" – a perfectly realized being who is the ultimate guide to liberation. It aims to establish the validity of Jain teachings by critically analyzing and refuting alternative philosophical viewpoints, particularly those concerning the nature of a creator God and the means of achieving spiritual salvation. The text is a testament to the deep philosophical and logical traditions within Jainism.